B0102040517（2）āghātavaggo（打擊品）

(17) 2. Āghātavaggo

1. Paṭhamaāghātapaṭivinayasuttaṃ

2. 『『Pañcime , bhikkhave, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Yasmiṃ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, karuṇā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, upekkhā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṃ puggale āpajjitabbo; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ , bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṃ puggale adhiṭṭhātabbā – 『kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammappaṭisaraṇo, yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī』ti; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Ime kho, bhikkhave, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo』』ti. Paṭhamaṃ.

3. Dutiyaāghātapaṭivinayasuttaṃ

我來幫您翻譯這段巴利文經文。 (17) 2. 嗔恨品 1. 第一調伏嗔恨經 161. "諸比丘，有五種調伏嗔恨的方法，比丘生起的嗔恨都應當用這些方法來完全調伏。是哪五種呢？諸比丘，對於使人生起嗔恨的人，應當對此人修習慈心；如此可調伏對此人的嗔恨。諸比丘，對於使人生起嗔恨的人，應當對此人修習悲心；如此可調伏對此人的嗔恨。諸比丘，對於使人生起嗔恨的人，應當對此人修習舍心；如此可調伏對此人的嗔恨。諸比丘，對於使人生起嗔恨的人，應當對此人修習不念不作意；如此可調伏對此人的嗔恨。諸比丘，對於使人生起嗔恨的人，應當對此人確立業的所有權之想：'這位尊者是業的所有者，業的繼承者，以業為起源，以業為眷屬，以業為歸依。無論他造作何種業，無論善或惡，他都將成為那業的繼承者'；如此可調伏對此人的嗔恨。諸比丘，這就是五種調伏嗔恨的方法，比丘生起的嗔恨都應當用這些方法來完全調伏。"第一經。 2. 第二調伏嗔恨經 這是直譯版本，我保持了原文的結構和完整性，在數字後加了反斜線。如果您希望繼續翻譯第二經的內容，請告訴我。

1. Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『āvuso bhikkhave』』ti. 『『Āvuso』』ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

『『Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

『『Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, bhikkhu paṃsukūliko rathiyāya nantakaṃ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā [vitthāretvā (sī. pī.)], yo tattha sāro taṃ paripātetvā ādāya pakkameyya; evamevaṃ khvāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvāssa parisuddhavacīsamācāratā sāssa tasmiṃ samaye manasi kātabbā. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

『『Tatrāvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṃ pokkharaṇiṃ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṃ apaviyūhitvā añjalinā pivitvā pakkameyya. Evamevaṃ kho, āvuso , yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvāssa parisuddhakāyasamācāratā sāssa tasmiṃ samaye manasi kātabbā. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

『『Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, parittaṃ gopade [gopadake (sī. syā.)] udakaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tassa evamassa – 『idaṃ kho parittaṃ gopade udakaṃ. Sacāhaṃ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṃ loḷessāmipi taṃ apeyyampi taṃ karissāmi. Yaṃnūnāhaṃ catukkuṇḍiko [catuguṇḍiko (sī.), catukuṇḍiko (syā. kaṃ. pī.), catukoṇḍiko (dī. ni.

1. 在那裡，尊者舍利弗對比丘們說："諸友比丘。"那些比丘迴應尊者舍利弗說："友。"尊者舍利弗說道： "諸友，有五種調伏嗔恨的方法，比丘生起的嗔恨都應當用這些方法來完全調伏。是哪五種呢？在此，諸友，有些人身行不清凈而語行清凈；對於這樣的人也應當調伏嗔恨。再者，諸友，有些人語行不清凈而身行清凈；對於這樣的人也應當調伏嗔恨。再者，諸友，有些人身行不清凈、語行不清凈，但時時能得心開意解、心生凈信；對於這樣的人也應當調伏嗔恨。再者，諸友，有些人身行不清凈、語行不清凈，且不能時時得心開意解、心生凈信；對於這樣的人也應當調伏嗔恨。再者，諸友，有些人身行清凈、語行清凈，且時時能得心開意解、心生凈信；對於這樣的人也應當調伏嗔恨。 "其中，諸友，對於那身行不清凈而語行清凈的人，應當如何調伏嗔恨呢？諸友，就像一位著糞掃衣的比丘，在路上看見一塊破布，用左腳按住，用右腳展開，取其精良部分后離去。同樣地，諸友，對於那身行不清凈而語行清凈的人，不應在那時思維其身行不清凈，而應在那時思維其語行清凈。如此可調伏對此人的嗔恨。 "其中，諸友，對於那語行不清凈而身行清凈的人，應當如何調伏嗔恨呢？諸友，就像有一個池塘，被水藻和浮萍覆蓋。有一個人來到那裡，被熱所逼、被熱所惱，疲倦、口渴、想喝水。他進入池塘，用雙手撥開水藻和浮萍，用手掬水飲用后離去。同樣地，諸友，對於那語行不清凈而身行清凈的人，不應在那時思維其語行不清凈，而應在那時思維其身行清凈。如此可調伏對此人的嗔恨。 "其中，諸友，對於那身行不清凈、語行不清凈，但時時能得心開意解、心生凈信的人，應當如何調伏嗔恨呢？諸友，就像牛蹄印中的一點水。有一個人來到那裡，被熱所逼、被熱所惱，疲倦、口渴、想喝水。他心想：'這牛蹄印中只有一點水。如果我用手掬水喝，或用器皿取水，就會攪渾它、弄髒它，使它不能飲用。我不如四肢著地， [註：這段文字似乎未完成，原文到此處斷開。如果您有後續內容，我可以繼續翻譯。]

3.7)] nipatitvā gopītakaṃ pivitvā pakkameyya』nti. So catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyya. Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā; yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṃ samaye manasi kātabbā. Yañca kho so labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tamevassa [tadevassa (sī. syā.)] tasmiṃ samaye manasi kātabbaṃ. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

『『Tatrāvuso , yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo. So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṃ upaṭṭhākaṃ, na labheyya gāmantanāyakaṃ. Tamenaṃ aññataro puriso passeyya addhānamaggappaṭipanno. So tasmiṃ purise kāruññaṃyeva upaṭṭhāpeyya, anuddayaṃyeva upaṭṭhāpeyya, anukampaṃyeva upaṭṭhāpeyya – 『aho vatāyaṃ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṃ upaṭṭhākaṃ, labheyya gāmantanāyakaṃ! Taṃ kissa hetu? Māyaṃ [ayaṃ (ka.)] puriso idheva anayabyasanaṃ āpajjī』ti [āpajjeyya (ka.)]! Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, evarūpepi [evarūpe (pī.)], āvuso, puggale kāruññaṃyeva upaṭṭhāpetabbaṃ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā – 『aho vata ayamāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveyya, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveyya, manoduccaritaṃ pahāya manosucaritaṃ bhāveyya ! Taṃ kissa hetu? Māyaṃ āyasmā [ayamāyasmā (ka.)] kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjī』ti [upapajjatīti (ka.)]! Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

『『Tatrāvuso , yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā [acchodikā sātodikā sītodikā (sī.)] setakā [setodakā (ka.)] supatitthā ramaṇīyā nānārukkhehi sañchannā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito . So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā.

Evamevaṃ kho, āvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṃ samaye manasi kātabbā; yāpissa parisuddhavacīsamācāratā sāpissa tasmiṃ samaye manasi kātabbā; yampi labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tampissa tasmiṃ samaye manasi kātabbaṃ. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Samantapāsādikaṃ, āvuso, puggalaṃ āgamma cittaṃ pasīdati.

『『Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo』』ti. Dutiyaṃ.

1. Sākacchasuttaṃ

2. Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『āvuso bhikkhave』』ti. 『『Āvuso』』ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

[a. ni.

像牛飲水那樣喝水后離去。'於是他四肢著地，像牛飲水那樣喝水后離去。同樣地，諸友，對於那身行不清凈、語行不清凈，但時時能得心開意解、心生凈信的人，不應在那時思維其身行不清凈，也不應在那時思維其語行不清凈。而應在那時思維他時時所得的心開意解、心生凈信。如此可調伏對此人的嗔恨。 "其中，諸友，對於那身行不清凈、語行不清凈，且不能時時得心開意解、心生凈信的人，應當如何調伏嗔恨呢？諸友，就像有一個病人，痛苦、重病，在行路途中。他前方的村莊很遠，後方的村莊也遠，他得不到適宜的食物，得不到適宜的藥物，得不到合適的照顧者，得不到引導他到村莊的人。另一個在路上行走的人看見了他。他對這個人只生起悲憫、憐愍、同情，想：'啊！愿此人能得到適宜的食物，得到適宜的藥物，得到合適的照顧者，得到引導他到村莊的人！為什麼呢？爲了使這個人不至於在這裡遭遇不幸和災難！'同樣地，諸友，對於那身行不清凈、語行不清凈，且不能時時得心開意解、心生凈信的人，也應當只生起悲憫、憐愍、同情，想：'啊！愿這位尊者能捨棄身惡行而修習身善行，捨棄語惡行而修習語善行，捨棄意惡行而修習意善行！為什麼呢？爲了使這位尊者身壞命終后不至於投生於惡趣、墮處、地獄！'如此可調伏對此人的嗔恨。 "其中，諸友，對於那身行清凈、語行清凈，且時時能得心開意解、心生凈信的人，應當如何調伏嗔恨呢？諸友，就像有一個清澈、甘美、清涼、潔凈、易於親近、令人愉悅、為種種樹木環繞的池塘。有一個人來到那裡，被熱所逼、被熱所惱，疲倦、口渴、想喝水。他進入池塘，洗浴、飲水後上岸，就在那裡的樹蔭下或坐或臥。 同樣地，諸友，對於那身行清凈、語行清凈，且時時能得心開意解、心生凈信的人，應當在那時思維其身行清凈，應當在那時思維其語行清凈，也應當在那時思維他時時所得的心開意解、心生凈信。如此可調伏對此人的嗔恨。諸友，對於令人完全歡喜的人，心自然生起凈信。 "諸友，這就是五種調伏嗔恨的方法，比丘生起的嗔恨都應當用這些方法來完全調伏。"第二經。 3. 交談經 163. 在那裡，尊者舍利弗對比丘們說："諸友比丘。"那些比丘迴應尊者舍利弗說："友。"尊者舍利弗說道： [註：原文似乎未完，如果您有後續內容，我可以繼續翻譯。]

5.65-66] 『『Pañcahāvuso , dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīnaṃ. Katamehi pañcahi? Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti. Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīna』』nti. Tatiyaṃ.

1. Sājīvasuttaṃ

164.[a. ni. 5.65] Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… 『『pañcahi, āvuso, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ. Katamehi pañcahi? Idhāvuso, bhikkhu attanā ca sīlasampanno hoti , sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti. Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīna』』nti. Catutthaṃ.

1. Pañhapucchāsuttaṃ

2. Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… 『『yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so pañcahi ṭhānehi, etesaṃ vā aññatarena. Katamehi pañcahi? Mandattā momūhattā [momuhattā (sī.)] paraṃ pañhaṃ pucchati, pāpiccho icchāpakato paraṃ pañhaṃ pucchati, paribhavaṃ paraṃ pañhaṃ pucchati, aññātukāmo paraṃ pañhaṃ pucchati, atha vā panevaṃcitto [atha vā pakuppanto (sī. pī.)] paraṃ pañhaṃ pucchati – 『sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce [no ca (syā.)] me pañhaṃ puṭṭho sammadeva byākarissati ahamassa sammadeva byākarissāmī』ti. Yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so imehi pañcahi ṭhānehi, etesaṃ vā aññatarena. Ahaṃ kho panāvuso, evaṃcitto paraṃ pañhaṃ pucchāmi – 『sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce me pañhaṃ puṭṭho sammadeva byākarissati, ahamassa sammadeva byākarissāmī』』ti. Pañcamaṃ.

3. Nirodhasuttaṃ

"諸友，具足五法的比丘，堪與同梵行者交談。是哪五法呢？在此，諸友，比丘自己具足戒，且能解答關於戒具足的問題；自己具足定，且能解答關於定具足的問題；自己具足慧，且能解答關於慧具足的問題；自己具足解脫，且能解答關於解脫具足的問題；自己具足解脫知見，且能解答關於解脫知見具足的問題。諸友，具足這五法的比丘，堪與同梵行者交談。"第三經。 4. 共住經 164. 在那裡，尊者舍利弗對比丘們說...(略)..."諸友，具足五法的比丘，堪與同梵行者共住。是哪五法呢？在此，諸友，比丘自己具足戒，且能解答關於戒具足的問題；自己具足定，且能解答關於定具足的問題；自己具足慧，且能解答關於慧具足的問題；自己具足解脫，且能解答關於解脫具足的問題；自己具足解脫知見，且能解答關於解脫知見具足的問題。諸友，具足這五法的比丘，堪與同梵行者共住。"第四經。 5. 問題經 165. 在那裡，尊者舍利弗對比丘們說...(略)..."諸友，任何人向他人提問，都是基於這五種情況或其中之一。是哪五種呢？由於愚癡迷惑而向他人提問，由於惡欲驅使而向他人提問，由於輕蔑而向他人提問，由於想要了解而向他人提問，或者是帶著這樣的心而向他人提問：'如果他能正確回答我的問題，那很好；如果他不能正確回答我的問題，我就為他正確回答。'諸友，任何人向他人提問，都是基於這五種情況或其中之一。然而，諸友，我是帶著這樣的心而向他人提問：'如果他能正確回答我的問題，那很好；如果他不能正確回答我的問題，我就為他正確回答。'"第五經。 6. 滅盡經

1. Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… 『『idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi [samāpajjeyyapi vuṭṭhaheyyapi (sī. syā. kaṃ. pī.)] – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ [kabaḷiṃkārāhārabhakkhānaṃ (sī. syā. kaṃ. pī.)] devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna』』nti.

Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – 『『aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna』』nti.

Dutiyampi kho…pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi – 『『idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna』』nti.

Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – 『『aṭṭhānaṃ kho etaṃ, āvuso sāriputta , anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna』』nti.

Atha kho āyasmato sāriputtassa etadahosi – 『『yāvatatiyakampi [yāvatatiyampi (sī. syā. pī.)] kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati. Yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyya』』nti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhikkhū āmantesi – 『『idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna』』nti.

Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – 『『aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna』』nti.

Dutiyampi kho…pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi – 『『idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ . No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna』』nti.

Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – 『『aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna』』nti.

Atha kho āyasmato sāriputtassa etadahosi – 『『bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṃ paṭikkosati, na ca me koci bhikkhu anumodati. Yaṃnūnāhaṃ tuṇhī assa』』nti. Atha kho āyasmā sāriputto tuṇhī ahosi.

1. 在那裡，尊者舍利弗對比丘們說...(略)..."諸友，在此，具足戒、定、慧的比丘，能夠入滅受想定並從中出定——此事是可能的。如果他在現法中未證得阿羅漢果，則超越了以段食為食的諸天，投生到某個意生身後，他也能入滅受想定並從中出定——此事是可能的。" 說此語時，尊者優陀夷對尊者舍利弗說："友舍利弗，這是不可能的，沒有這種機會，即一個比丘超越了以段食為食的諸天，投生到某個意生身後，還能入滅受想定並從中出定——此事是不可能的。" 第二次...(略)...第三次，尊者舍利弗對比丘們說："諸友，在此，具足戒、定、慧的比丘，能夠入滅受想定並從中出定——此事是可能的。如果他在現法中未證得阿羅漢果，則超越了以段食為食的諸天，投生到某個意生身後，他也能入滅受想定並從中出定——此事是可能的。" 第三次，尊者優陀夷對尊者舍利弗說："友舍利弗，這是不可能的，沒有這種機會，即一個比丘超越了以段食為食的諸天，投生到某個意生身後，還能入滅受想定並從中出定——此事是不可能的。" 這時，尊者舍利弗想："尊者優陀夷三次反駁我，而沒有任何比丘贊同我。我何不去見世尊呢？"於是尊者舍利弗前往世尊所在處，到達後向世尊禮敬，然後坐在一旁。坐在一旁后，尊者舍利弗對比丘們說："諸友，在此，具足戒、定、慧的比丘，能夠入滅受想定並從中出定——此事是可能的。如果他在現法中未證得阿羅漢果，則超越了以段食為食的諸天，投生到某個意生身後，他也能入滅受想定並從中出定——此事是可能的。" 說此語時，尊者優陀夷對尊者舍利弗說："友舍利弗，這是不可能的，沒有這種機會，即一個比丘超越了以段食為食的諸天，投生到某個意生身後，還能入滅受想定並從中出定——此事是不可能的。" 第二次...(略)...第三次，尊者舍利弗對比丘們說："諸友，在此，具足戒、定、慧的比丘，能夠入滅受想定並從中出定——此事是可能的。如果他在現法中未證得阿羅漢果，則超越了以段食為食的諸天，投生到某個意生身後，他也能入滅受想定並從中出定——此事是可能的。" 第三次，尊者優陀夷對尊者舍利弗說："友舍利弗，這是不可能的，沒有這種機會，即一個比丘超越了以段食為食的諸天，投生到某個意生身後，還能入滅受想定並從中出定——此事是不可能的。" 這時，尊者舍利弗想："即使在世尊面前，尊者優陀夷也三次反駁我，而沒有任何比丘贊同我。我還是保持沉默吧。"於是尊者舍利弗保持沉默。

Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi – 『『kaṃ pana tvaṃ, udāyi, manomayaṃ kāyaṃ paccesī』』ti? 『『Ye te, bhante, devā arūpino saññāmayā』』ti. 『『Kiṃ nu kho tuyhaṃ, udāyi, bālassa abyattassa bhaṇitena! Tvampi nāma bhaṇitabbaṃ maññasī』』ti! Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – 『『atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha . Na hi nāma, ānanda, kāruññampi bhavissati theramhi [byattamhi (syā. kaṃ. ka.)] bhikkhumhi vihesiyamānamhī』』ti.

Atha kho bhagavā bhikkhū āmantesi – 『『idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya , atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna』』nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upavāṇaṃ etadavoca – 『『idhāvuso upavāṇa, aññe there bhikkhū vihesenti. Mayaṃ tena na muccāma. Anacchariyaṃ kho, panetaṃ āvuso upavāṇa, yaṃ bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṃyevettha upavāṇaṃ paṭibhāseyya. Idāneva amhākaṃ sārajjaṃ okkanta』』nti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ upavāṇaṃ etadavoca –

『『Katīhi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā』』ti? 『『Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Idha, bhante, thero bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya [anelagaḷāya (syā. kaṃ.)] atthassa viññāpaniyā; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā』』ti.

『『Sādhu sādhu, upavāṇa! Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṃvijjeyyuṃ, taṃ sabrahmacārī na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ khaṇḍiccena pāliccena valittacatāya. Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṃvijjanti, tasmā taṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjentī』』ti. Chaṭṭhaṃ.

1. Codanāsuttaṃ

這時，世尊對尊者優陀夷說："優陀夷，你所說的意生身是指什麼？""尊者，是指那些無色的、以想為體的諸天。""愚蠢無知的優陀夷啊！你怎麼認為自己有資格發言呢！"這時，世尊對尊者阿難說："阿難，你們怎能對長老比丘受到擾亂而置之不理呢？阿難，對於長老比丘受到擾亂時，應當生起悲憫之心啊。" 這時，世尊對比丘們說："諸比丘，在此，具足戒、定、慧的比丘，能夠入滅受想定並從中出定——此事是可能的。如果他在現法中未證得阿羅漢果，則超越了以段食為食的諸天，投生到某個意生身後，他也能入滅受想定並從中出定——此事是可能的。"世尊說了這些。善逝說完后，從座而起，進入精舍。 這時，在世尊離去不久，尊者阿難往尊者優波婆那處走去。到達后對尊者優波婆那說："友優波婆那，在此，其他長老比丘們受到擾亂。我們對此不能置之不理。友優波婆那，如果世尊在傍晚從獨處起來時，談論這件事，就像針對尊者優波婆那那樣說，這並不奇怪。我們現在都感到羞愧。"這時，世尊在傍晚從獨處起來，往集會堂走去。到達后，坐在準備好的座位上。坐下後，世尊對尊者優波婆那說： "優波婆那，具足多少法的長老比丘，能為同梵行者所喜愛、所歡迎、所尊重、所敬仰呢？""尊者，具足五法的長老比丘，能為同梵行者所喜愛、所歡迎、所尊重、所敬仰。是哪五法呢？在此，尊者，長老比丘持戒...(略)...于諸學處中受持學習；多聞...(略)...以正見善通達；善語、言詞優美，具足優雅言語，清晰明瞭，能表達義理；四種增上心的現法樂住的禪那，容易獲得，不難獲得，輕易獲得；以諸漏盡...(略)...親證后安住。尊者，具足這五法的長老比丘，能為同梵行者所喜愛、所歡迎、所尊重、所敬仰。" "善哉！善哉！優波婆那！具足這五法的長老比丘，能為同梵行者所喜愛、所歡迎、所尊重、所敬仰。優波婆那，如果長老比丘不具足這五法，同梵行者們不會因其白髮、皺紋而尊敬、重視、尊重、供養他。優波婆那，正因為長老比丘具足這五法，所以同梵行者們才尊敬、重視、尊重、供養他。"第六經。 7. 呵責經

1. Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo』』.

『『Katame pañca? Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṃhitena vakkhāmi, no anatthasaṃhitena; mettacitto [mettacittena (sī. pī. ka.) cūḷava. 400 passitabbaṃ] vakkhāmi, no dosantaro [dosantarena (sī. pī. ka.)]. Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo.

『『Idhāhaṃ , āvuso, ekaccaṃ puggalaṃ passāmi akālena codiyamānaṃ no kālena kupitaṃ, abhūtena codiyamānaṃ no bhūtena kupitaṃ, pharusena codiyamānaṃ no saṇhena kupitaṃ, anatthasaṃhitena codiyamānaṃ no atthasaṃhitena kupitaṃ, dosantarena codiyamānaṃ no mettacittena kupitaṃ.

『『Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo [upadahitabbo (sī. syā. pī.)] – 『akālenāyasmā cudito no kālena , alaṃ te avippaṭisārāya; abhūtenāyasmā cudito no bhūtena , alaṃ te avippaṭisārāya; pharusenāyasmā cudito no saṇhena, alaṃ te avippaṭisārāya ; anatthasaṃhitenāyasmā cudito no atthasaṃhitena, alaṃ te avippaṭisārāya; dosantarenāyasmā cudito no mettacittena, alaṃ te avippaṭisārāyā』ti. Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.

『『Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo – 『akālena te, āvuso, codito [cudito (sī. syā. pī.)] no kālena, alaṃ te vippaṭisārāya; abhūtena te, āvuso, codito no bhūtena, alaṃ te vippaṭisārāya; pharusena te, āvuso, codito no saṇhena, alaṃ te vippaṭisārāya; anatthasaṃhitena te, āvuso, codito no atthasaṃhitena, alaṃ te vippaṭisārāya; dosantarena te, āvuso, codito no mettacittena, alaṃ te vippaṭisārāyā』ti. Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. Taṃ kissa hetu? Yathā na aññopi bhikkhu abhūtena codetabbaṃ maññeyyāti.

『『Idha panāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi kālena codiyamānaṃ no akālena kupitaṃ, bhūtena codiyamānaṃ no abhūtena kupitaṃ, saṇhena codiyamānaṃ no pharusena kupitaṃ, atthasaṃhitena codiyamānaṃ no anatthasaṃhitena kupitaṃ, mettacittena codiyamānaṃ no dosantarena kupitaṃ.

『『Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo – 『kālenāyasmā cudito no akālena, alaṃ te vippaṭisārāya; bhūtenāyasmā cudito no abhūtena, alaṃ te vippaṭisārāya; saṇhenāyasmā cudito no pharusena, alaṃ te vippaṭisārāya; atthasaṃhitenāyasmā cudito no anatthasaṃhitena, alaṃ te vippaṭisārāya; mettacittenāyasmā cudito no dosantarena, alaṃ te vippaṭisārāyā』ti. Dhammacuditassa , āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.

『『Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo – 『kālena te, āvuso, codito no akālena, alaṃ te avippaṭisārāya; bhūtena te, āvuso, codito no abhūtena, alaṃ te avippaṭisārāya; saṇhena te, āvuso, codito no pharusena, alaṃ te avippaṭisārāya; atthasaṃhitena te, āvuso, codito no anatthasaṃhitena, alaṃ te avippaṭisārāya; mettacittena te, āvuso, codito no dosantarena, alaṃ te avippaṭisārāyā』ti. Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. Taṃ kissa hetu? Yathā aññopi bhikkhu bhūtena coditabbaṃ maññeyyāti.

『『Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṃ – sacce ca, akuppe ca. Maṃ cepi [pañcahi (syā. ka.)], āvuso, pare codeyyuṃ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṃhitena vā anatthasaṃhitena vā mettacittā [mettacittena (sī. pī. ka.) ma. ni.

1. 在那裡，尊者舍利弗對比丘們說："諸友，欲呵責他人的比丘，應當在內心確立五法后才呵責他人。 "是哪五法呢？我將適時而說，不非時而說；我將以真實而說，不以虛妄而說；我將以柔和而說，不以粗暴而說；我將以有益而說，不以無益而說；我將以慈心而說，不以嗔心而說。諸友，欲呵責他人的比丘，應當在內心確立這五法后才呵責他人。 "諸友，我在此見一類人，當被非時呵責而不是適時呵責時生氣，當被虛妄呵責而不是真實呵責時生氣，當被粗暴呵責而不是柔和呵責時生氣，當被無益呵責而不是有益呵責時生氣，當被嗔心呵責而不是慈心呵責時生氣。 "諸友，對於被非法呵責的比丘，應當以五種方式使其不後悔：'尊者，你是被非時呵責，不是適時呵責，你不應後悔；尊者，你是被虛妄呵責，不是真實呵責，你不應後悔；尊者，你是被粗暴呵責，不是柔和呵責，你不應後悔；尊者，你是被無益呵責，不是有益呵責，你不應後悔；尊者，你是被嗔心呵責，不是慈心呵責，你不應後悔。'諸友，對於被非法呵責的比丘，應當以這五種方式使其不後悔。 "諸友，對於非法呵責的比丘，應當以五種方式使其後悔：'友，你是非時呵責，不是適時呵責，你應當後悔；友，你是虛妄呵責，不是真實呵責，你應當後悔；友，你是粗暴呵責，不是柔和呵責，你應當後悔；友，你是無益呵責，不是有益呵責，你應當後悔；友，你是嗔心呵責，不是慈心呵責，你應當後悔。'諸友，對於非法呵責的比丘，應當以這五種方式使其後悔。為什麼呢？爲了使其他比丘也不會認為應當以虛妄呵責。 "諸友，我在此又見一類人，當被適時呵責而不是非時呵責時生氣，當被真實呵責而不是虛妄呵責時生氣，當被柔和呵責而不是粗暴呵責時生氣，當被有益呵責而不是無益呵責時生氣，當被慈心呵責而不是嗔心呵責時生氣。 "諸友，對於被如法呵責的比丘，應當以五種方式使其後悔：'尊者，你是被適時呵責，不是非時呵責，你應當後悔；尊者，你是被真實呵責，不是虛妄呵責，你應當後悔；尊者，你是被柔和呵責，不是粗暴呵責，你應當後悔；尊者，你是被有益呵責，不是無益呵責，你應當後悔；尊者，你是被慈心呵責，不是嗔心呵責，你應當後悔。'諸友，對於被如法呵責的比丘，應當以這五種方式使其後悔。 "諸友，對於如法呵責的比丘，應當以五種方式使其不後悔：'友，你是適時呵責，不是非時呵責，你不應後悔；友，你是真實呵責，不是虛妄呵責，你不應後悔；友，你是柔和呵責，不是粗暴呵責，你不應後悔；友，你是有益呵責，不是無益呵責，你不應後悔；友，你是慈心呵責，不是嗔心呵責，你不應後悔。'諸友，對於如法呵責的比丘，應當以這五種方式使其不後悔。為什麼呢？爲了使其他比丘也會認為應當以真實呵責。 "諸友，被呵責的人應當安住于兩法：真實和不嗔。諸友，如果他人以適時或非時、以真實或虛妄、以柔和或粗暴、以有益或無益、以慈心 [註：這段文字似乎未完成，原文到此處斷開。如果您有後續內容，我可以繼續翻譯。]

1.227 passitabbaṃ] vā dosantarā [dosantarena (sī. pī. ka.)] vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṃ – sacce ca, akuppe ca. Sace jāneyyaṃ – 『attheso mayi dhammo』ti, 『atthī』ti naṃ vadeyyaṃ – 『saṃvijjateso mayi dhammo』ti. Sace jāneyyaṃ – 『nattheso mayi dhammo』ti, 『natthī』ti naṃ vadeyyaṃ – 『neso dhammo mayi saṃvijjatī』ti.

『『Evampi kho te [evampi kho (ka.)], sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṃ gaṇhantī』』ti.

『『Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino [keṭubhino (sī. syā. kaṃ. pī.)] uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṃ vuccamānā na padakkhiṇaṃ gaṇhanti.

『『Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṃ vuccamānā padakkhiṇaṃ gaṇhantīti.

『『Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te.

『『Ye pana, te sāriputta, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṃ, sāriputta, vadeyyāsi . Ovada, sāriputta , sabrahmacārī; anusāsa, sāriputta, sabrahmacārī – 『asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī』ti. Evañhi te, sāriputta, sikkhitabba』』nti. Sattamaṃ.

1. Sīlasuttaṃ

或嗔心來呵責我，我也將只安住于這兩法：真實和不嗔。如果我知道'這法確實存在於我'，我就說'是的'——'這法確實存在於我'。如果我知道'這法不存在於我'，我就說'不是'——'這法不存在於我'。" "舍利弗，雖然你這樣說，但是有些愚人還是不能正確理解。" "尊者，那些人是沒有信仰、爲了活命而不是因信仰從在家出家的人，他們狡詐、虛偽、欺騙、驕傲、自大、輕浮、多言、言語散亂、諸根不守護、飲食不知量、不修習警寤、不重視沙門法、對學處不深敬重、奢侈、懈怠、退失時為首、放棄獨處、懶惰、精進薄弱、失念、不正知、不定、心散亂、愚癡、啞羊般的人，我這樣說時，他們不能正確理解。 但是，尊者，那些善男子是因信仰而從在家出家的人，他們不狡詐、不虛偽、不欺騙、不驕傲、不自大、不輕浮、不多言、言語不散亂、諸根守護、飲食知量、修習警寤、重視沙門法、對學處深敬重、不奢侈、不懈怠、放棄退失、獨處為首、精進勇猛、具念、正知、入定、心專一、有慧、不啞羊般的人，我這樣說時，他們能正確理解。" "舍利弗，讓那些沒有信仰、爲了活命而不是因信仰從在家出家的人，他們狡詐、虛偽、欺騙、驕傲、自大、輕浮、多言、言語散亂、諸根不守護、飲食不知量、不修習警寤、不重視沙門法、對學處不深敬重、奢侈、懈怠、退失時為首、放棄獨處、懶惰、精進薄弱、失念、不正知、不定、心散亂、愚癡、啞羊般的人放在一邊。 但是，舍利弗，你應當對那些善男子是因信仰而從在家出家的人，他們不狡詐、不虛偽、不欺騙、不驕傲、不自大、不輕浮、不多言、言語不散亂、諸根守護、飲食知量、修習警寤、重視沙門法、對學處深敬重、不奢侈、不懈怠、放棄退失、獨處為首、精進勇猛、具念、正知、入定、心專一、有慧、不啞羊般的人說法。舍利弗，你當教導同梵行者；舍利弗，你當教誡同梵行者，想：'我將使同梵行者從不正法中出離，安立於正法中。'舍利弗，你們應當如此學習。"第七經。 8. 戒經

1. Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi …pe… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

『『Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho, sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi…pe… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassana』』nti [a. ni. 5.168; 6.50; 7.65]. Aṭṭhamaṃ.

1. Khippanisantisuttaṃ

2. Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. kaṃ. pī.)] vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –

『『Kittāvatā nu kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti, kusalesu dhammesu suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī』』ti? 『『Āyasmā kho ānando bahussuto. Paṭibhātu āyasmantaṃyeva ānanda』』nti. 『『Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evamāvuso』』ti kho āyasmā sāriputto āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca –

『『Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca , niruttikusalo ca, pubbāparakusalo ca. Ettāvatā kho , āvuso sāriputta, bhikkhu khippanisanti ca hoti kusalesu dhammesu, suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī』』ti. 『『Acchariyaṃ, āvuso! Abbhutaṃ, āvuso!! Yāva subhāsitaṃ cidaṃ āyasmatā ānandena. Imehi ca mayaṃ pañcahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema – 『āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo』』』ti. Navamaṃ.

1. Bhaddajisuttaṃ

2. 在那裡，尊者舍利弗對比丘們說："諸友，對於破戒、失戒的人來說，正定的近因已失；當無正定時，對於失正定的人來說，如實知見的近因已失；當無如實知見時，對於失如實知見的人來說，厭離、離貪的近因已失；當無厭離、離貪時，對於失厭離、離貪的人來說，解脫知見的近因已失。諸友，就像一棵失去枝葉的樹，它的樹皮也不能圓滿生長，樹皮也...(略)...邊材也...心材也不能圓滿生長。同樣地，諸友，對於破戒、失戒的人來說，正定的近因已失；當無正定時，對於失正定的人來說，如實知見的近因已失；當無如實知見時，對於失如實知見的人來說，厭離、離貪的近因已失；當無厭離、離貪時，對於失厭離、離貪的人來說，解脫知見的近因已失。 "諸友，對於持戒、具足戒的人來說，正定具足近因；當有正定時，對於具足正定的人來說，如實知見具足近因；當有如實知見時，對於具足如實知見的人來說，厭離、離貪具足近因；當有厭離、離貪時，對於具足厭離、離貪的人來說，解脫知見具足近因。諸友，就像一棵具足枝葉的樹，它的樹皮也能圓滿生長，樹皮也...(略)...邊材也...心材也能圓滿生長。同樣地，諸友，對於持戒、具足戒的人來說，正定具足近因；當有正定時，對於具足正定的人來說，如實知見具足近因；當有如實知見時，對於具足如實知見的人來說，厭離、離貪具足近因；當有厭離、離貪時，對於具足厭離、離貪的人來說，解脫知見具足近因。"第八經。

3. 速解經
4. 這時，尊者阿難往尊者舍利弗處走去。到達后，與尊者舍利弗互相問候。寒暄、敘述值得憶念的談話后，坐在一旁。坐在一旁的尊者阿難對尊者舍利弗說： "友舍利弗，比丘具足多少法才能速解、善巧把握善法、能多所領受、所領受的不忘失呢？""尊者阿難是多聞者。請尊者阿難自己解說吧。""那麼，友舍利弗，請聽，好好作意，我將說。""是的，友。"尊者舍利弗回答尊者阿難。尊者阿難說： "在此，友舍利弗，比丘善巧于義、善巧於法、善巧于文句、善巧于語言、善巧於前后。友舍利弗，比丘具足這些法才能速解、善巧把握善法、能多所領受、所領受的不忘失。""希有啊，友！未曾有啊，友！這是尊者阿難所說的善說。我們認為尊者阿難具足這五法：'尊者阿難善巧于義、善巧於法、善巧于文句、善巧于語言、善巧於前后。'"第九經。

5. 跋陀耆經

6. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho āyasmā bhaddaji yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddajiṃ āyasmā ānando etadavoca – 『『kiṃ nu kho, āvuso bhaddaji, dassanānaṃ aggaṃ, kiṃ savanānaṃ aggaṃ, kiṃ sukhānaṃ aggaṃ, kiṃ saññānaṃ aggaṃ, kiṃ bhavānaṃ agga』』nti?

『『Atthāvuso, brahmā abhibhū anabhibhūto aññadatthudaso vasavattī, yo taṃ brahmānaṃ passati, idaṃ dassanānaṃ aggaṃ. Atthāvuso, ābhassarā nāma devā sukhena abhisannā parisannā. Te kadāci karahaci udānaṃ udānenti – 『aho sukhaṃ, aho sukha』nti! Yo taṃ saddaṃ suṇāti, idaṃ savanānaṃ aggaṃ. Atthāvuso, subhakiṇhā nāma devā. Te santaṃyeva tusitā sukhaṃ paṭivedenti, idaṃ sukhānaṃ aggaṃ. Atthāvuso, ākiñcaññāyatanūpagā devā, idaṃ saññānaṃ aggaṃ. Atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṃ bhavānaṃ agga』』nti. 『『Sameti kho idaṃ āyasmato bhaddajissa, yadidaṃ bahunā janenā』』ti?

『『Āyasmā kho, ānando, bahussuto. Paṭibhātu āyasmantaṃyeva ānanda』』nti. 『『Tenahāvuso bhaddaji, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evamāvuso』』ti kho āyasmā bhaddaji āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca –

『『Yathā passato kho, āvuso, anantarā āsavānaṃ khayo hoti, idaṃ dassanānaṃ aggaṃ. Yathā suṇato anantarā āsavānaṃ khayo hoti, idaṃ savanānaṃ aggaṃ. Yathā sukhitassa anantarā āsavānaṃ khayo hoti, idaṃ sukhānaṃ aggaṃ. Yathā saññissa anantarā āsavānaṃ khayo hoti, idaṃ saññānaṃ aggaṃ. Yathā bhūtassa anantarā āsavānaṃ khayo hoti, idaṃ bhavānaṃ agga』』nti. Dasamaṃ.

Āghātavaggo dutiyo.

1. 一時，尊者阿難住在拘睒彌（今印度北方邦阿拉哈巴德市）的瞿師多園。這時，尊者跋陀耆往尊者阿難處走去。到達后，與尊者阿難互相問候。寒暄、敘述值得憶念的談話后，坐在一旁。尊者阿難對坐在一旁的尊者跋陀耆說："友跋陀耆，什麼是見的最上者？什麼是聞的最上者？什麼是樂的最上者？什麼是想的最上者？什麼是有的最上者？" "友，有大梵天，他是勝者、無能勝者、遍見者、自在者，見到那個梵天，這是見的最上者。友，有名為極光天的諸天，他們充滿、遍滿喜樂。他們時時刻刻發出感嘆：'啊，快樂！啊，快樂！'聽到那個聲音，這是聞的最上者。友，有名為遍凈天的諸天，他們靜止而滿足，感受著快樂，這是樂的最上者。友，有生於無所有處天的諸天，這是想的最上者。友，有生於非想非非想處天的諸天，這是有的最上者。""這是否與大多數人的看法相符呢？" "尊者阿難是多聞者。請尊者阿難自己解說吧。""那麼，友跋陀耆，請聽，好好作意，我將說。""是的，友。"尊者跋陀耆回答尊者阿難。尊者阿難說： "友，如實見時，漏立即滅盡，這是見的最上者。如實聞時，漏立即滅盡，這是聞的最上者。如實樂時，漏立即滅盡，這是樂的最上者。如實想時，漏立即滅盡，這是想的最上者。如實有時，漏立即滅盡，這是有的最上者。"第十經。 嗔恨品第二終。

Tassuddānaṃ –

Dve āghātavinayā, sākacchā sājīvato pañhaṃ;

Pucchā nirodho codanā, sīlaṃ nisanti bhaddajīti.

其攝頌： 二種調伏嗔，對話及共住問題； 發問與滅盡，呵責與戒，解答跋陀耆。